LESSON V.

[Footnote A: "Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. And the spirit and the body is the soul of man. And the resurrection from the dead is the redemption of the soul;" (Doc. & Cov. Sec. 88, verses 14, 15, 16).]

[Footnote B: Doc. & Cov. Sec. 93:33, 34.]

(Scripture Reading Exercise.)

THE WAR IN HEAVEN.

ANALYSIS.

REFERENCES.

I. The War Vaguely Alluded to in Hebrew Scriptures.

Luke x:17, 18 and John viii:44.

II. The War More Definitely Described.

Rev. xii:7-12; Jude 6.

III. The Causes of the War.

Book of Abraham, Ch. iii:27-28; Book of Moses (Pearl of Great Price), Ch. iv:4.[A]

[Footnote A: As side reading, I suggest "Milton's Paradise Lost," and Elder Orson F. Whitney's "Elias," Canto III.]

SPECIAL TEXT: "And there was war in heaven: Michael and, his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was there place found any more in heaven. And the great dragon was cast out. He was cast out into the earth, and his angels were cast out with him." (Rev. xii.7-9.)

1. Recapitulatory:The fact of the Eternity of Intelligences, their essential qualities, their capacity for progress, the necessity for union with earth-elements in order to attain a fulness of joy, the purpose of God with reference to man's earth-life—all these subjects having been treated in the preceding lessons; we are now prepared to consider the several steps taken with reference to bringing to pass the earth-life of the spirits of men.

Running throughout the Hebrew scriptures, but more or less vague, there are traces of the pre-earth existence of intelligences, and of strife and struggle in that existence; rebellion and war; failure of certain ones to keep first estates, their being cast out and reserved in chains of darkness to some future day of judgment; some reference also to eternal life that was promised of God before the world was made. Though these lack somewhat in clearness, let me, if they may not be set forth in anything like order, at least mass them, that they may be before us in one view.

2. The Hebrew Scriptures on the War in Heaven:In the very beginning of the Hebrew scripture God, in the creation, is represented as addressing others engaged with him in the creation work: "And God said let us make man inourimage, afterourlikeness."[A]Then after the Fall: "And the Lord God said: Behold the man has become as one of us to know good and evil."[B]Perfectly blending with this idea of a plurality of divine Intelligences engaging in the work of creation is the Lord's question to Job: "Gird up now thy loins like a man, for I will demand of thee, and answer thou me: Where wast thou when I laid the foundations of the earth? declare if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof,when the morning stars sang together, and all the sons of God shouted for joy?"[C]

[Footnote A: Gen. i:26.]

[Footnote B: Gen. iii:22.]

[Footnote C: Job xxxviii:4-7.]

It seems, then, that there were sons of God before the foundations of the earth were laid, or even the measuring line was stretched upon it. And may it not have been these Sons of God, whom God addressed in the creation work, saying to them: "Let us make man in our image"—"The man has become as one of us?"

On the return of the Seventy whom Jesus sent out on a special mission into every city and place where he himself proposed to go, they said: "Lord, even the devils are subject to us in thy name." To which Jesus answered: "I beheld Satan as lightning fall from heaven" (Luke x:17, 18). As if he would say, "Your victory over evil spirits in my name, is not the first I have won over Satan. I saw him as lightning fall from heaven."[A]One other reference to Lucifer in this same connection is made by the Christ; when addressing contentious Jews, he said: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."[B]

[Footnote A: There is much confusion among the commentators on this passage c. f. Jamieson—Fausset-Brown with the International Revision Commentary on the passage. Dummelow's Commentary, however, says: "Our Lord poetically compares Satan's discomfiture at the successful mission of the Seventy, to his original fall from heaven." He also regards John viii:44, as referring to the same event.]

[Footnote B: St. John viii:44.]

In the Book of Revelation, however, and also in Jude, this "war in heaven" is more minutely described. In the former it is said:

"And there was a war in heaven; Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time."[A]

[Footnote A: Rev. xii:7-12.]

And this from Jude: "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day" (Jude 6). Peter also alludes to this event when he says: "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment" (II Peter ii:4).[A]

[Footnote A: It is upon these declarations of Scripture that Milton has based his gorgeous epic, "Paradise Lost."]

2. Modern Scriptures on the War in Heaven:These are the scripture passages which I said in a vague way represent both the pre-earth existence of Intelligences, and a state of strife, struggle, rebellion, war; attended with the loss of "first estate," and place in heaven, being thrust out into outer darkness. But what the point of controversy, the cause of difference upon which the "war" was based—all this we are left in ignorance of in these scriptures; and even in those other scriptures yet to be quoted, the brevity is painful, and yet they shed great light upon conditions that one feels must have existed in heaven, from the passages of Hebrew scripture massed above. In the Doctrine and Covenants occurs the following passage:

"Behold, the Devil was before Adam [speaking of Adam in the Garden of Eden, and of his temptation], for he rebelled against me, saying give me thine honor, which is my power; also a third part of the hosts of heaven turned he away from me because of their agency; and they were thrust down and became the Devil and his angels. And behold there is a place prepared for them from the beginning, which place is hell."[A]

[Footnote A: Doc. & Cov., Sec. 29:36-38.]

Again, in the revelation called the "Vision," or "Vision of the Three Glories," the Prophet says:

"And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son, whom the Father loved, and who was in the bosom of the Father—was thrust down from the presence of God and the Son. And was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning. And we beheld and lo, he is fallen! is fallen! even a son of the morning. And while we were yet in the Spirit, the Lord commanded us that we should write the vision, for we beheld Satan, that old serpent—even the Devil—who rebelled against God, and sought to take the kingdom of our God, and his Christ."[A]

[Footnote A: Doc. & Cov., Sec. 76:25-38.]

The Book of Abraham, after representing God's purpose to create an earth in order that the Intelligences in the midst of whom he dwelt might have earth-existence, and be put in the way of eternal progress (Ch. iii:24, 26), then asks: "Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first. And the second was angry, and kept not his first estate; and, at that day, many followed after him" (Book of Abraham, Ch. iii:27-28).

Again in the Book of Moses (Pearl of Great Price), after detailing an experience which Moses had with Satan, the Lord said to him:

"That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying: Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. But, behold, my beloved Son, which was my Beloved and Chosen from the beginning, said unto me, Father, thy will be done, and the glory be thine forever. Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; and he became Satan, yea, even the Devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice."[A]

[Footnote A: Book of Moses iv:1-4.]

This last passage from the Book of Abraham discloses the important truth that this war in heaven was connected with a controversy concerning the redemption of man from conditions in which, apparently, the contemplated earth-life would involve him. The controversy concerned also the choice of One to perform this work of redemption. Two offered themselves, but the terms of one involved at least the sacrifice of two mighty principles; one, the agency of man; the other, the honor and glory of God. "Here am I, Father, send me," said the Christ. Then Lucifer—the Light Bearer, and "one in authority in the presence of God"—said: "Behold, here am I, send me, I will be thy Son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor." But the first spake again, saying,[A]"Father, thy will be done, and the glory be thine forever." Whereupon the election fell upon the Christ, and Lucifer rebelled.

[Footnote A: I am presenting the order of events here as they may be implied from the two accounts here presented, one from the Book of Abraham, the other from the Book of Moses. The former is a very brief statement, the latter, more elaborate.]

(Scripture Reading Exercise.)

THE BATTLE FOR MAN'S MORAL FREEDOM IN MAN'S EARTH-LIFE.

ANALYSIS.

REFERENCES.

I. Free Agency of Intelligences.

1. The moral freedom of Intelligences did not begin with earth-life.

2. Freedom, an inherent quality of Intelligences.

3. Freedom follows them through all estates, and in all spheres in which they are placed by God.

Pearl of Great Price, Book of Moses, Chs. i-iv.

Doc. & Cov., Sec. 29:36-38.

Seventy's Course in Theology, Year Book II, Lesson iv.

Book of Mormon, Alma xxix:4; II Nephi ii:27.

New Witnesses for God, Vol. III, pp. 207-214.

II. Transfer of the Honor and Glory of God Demanded.

1. The spirit of Lucifer.

2. The spirit of Christ.

SPECIAL TEXT: "All truth is independent in that sphere in which God has placed it, to act for itself, as all Intelligence also. Otherwise there is no existence." (Doc. & Cov., Sec. 93.)

1. Of the Nature of Moral Freedom:The controversy in the heavenly council between Christ and Lucifer, gives emphasis to the importance of man's agency—his freedom to will and to do as he shall elect. The choice of the Christ as the Redeemer of the world cannot be regarded as being connected with any event by which the agency or moral freedom of Intelligences was then created. It was the maintenance of that which already existed rather than the creation of any new thing which was involved. Indeed the moral freedom of Intelligences is something which is as eternal as they are. Freedom is an attribute of Intelligences and may not be taken from them without robbing them of all joy and glory and dignity of existence. "Intelligence, or the light of truth, was not created or made, neither indeed can be. All truth is independent in that sphere in which God has placed it, to act for itself, as all Intelligence also, otherwise there is no existence. Behold, here is the agency of man and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. And every man who receiveth not the light is under condemnation, for man is spirit."[A]

[Footnote A: Doc. & Cov., Sec. 93:30-33.]

Whenever God, therefore, speaks of the agency or moral freedom of man,[A]reference is had to the spirit or Intelligence which constitutes the real man, "for man is spirit," that is, mind, Intelligence is the real fact of him. All truth and all Intelligences are independent in that sphere in which God has placed them, to act for themselves, otherwise there is no existence (see above quotation). That is to say, there is no existence where this fact of the freedom of truth and of Intelligences does not obtain. Freedom of man, then, means freedom of the Intelligence which is the chief fact of man; freedom in all estates through which he shall be called to pass, in all spheres in which God shall place him to act, the quality of freedom never leaves him. In obedience or in rebellion against God, it is his freedom that keeps him in either condition, and ministers to his joy or his misery respectively.

[Footnote A: It will be observed that these terms are used interchangeably.]

"I know," says the Nephite Prophet Alma, "that he [God] granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he alloteth unto men, according to their wills; whether they be unto salvation or unto destruction" (xxix:4).

The second Nephi says: "The Lord God gave unto man that he should act for himself. Men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great mediation of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself."[A]Upon these principles it is manifest that God designed that freedom should follow Intelligences into their earth-life.

[Footnote A: II Nephi ii:27.]

2. Moral Freedom to Follow Man in all Estates:When the earthlife was proposed, Intelligences were about to exercise that freedom in a new sphere of existence; in a new environment, under new, and to them, doubtless, strange conditions. The plan Lucifer proposed involved the destruction of his freedom. "Satan rebelled against me, and sought to destroy the agency of man," says the Lord. "Here am I," said Lucifer, "send me. I will be thy son, and I will redeem all mankind that not one soul shall be lost."[A]Under this plan, Intelligences were to have an earth-life in which there would be no losses; a world where there was nothing adventurous and dangerous, a "game" in which there are no real stakes; all that was "hazarded" would be given back. All must be saved; and no price is to be paid in the work of salvation. The last word is to be sweet. All is to be "yes," "yes" in the universe.[B]The fact of "no" was nowhere to stand at the core of things. There could be no seriousness attributed to life under such a plan, since there were to be no insuperable "noes" and "losses;" no genuine sacrifices anywhere; nothing permanently drastic and bitter to remain at the bottom of the cup. "I will redeem all mankind, that not one soul shall be lost," said Lucifer; "and surely I will do it." Man was to have nothing to do in the achievement, all was to be done for him. He was to be passive, merely. Not a thing to act, but something to be acted upon. Such only could be the outcome of a world where all mankind would be saved, "that not one soul should be lost." It would be an utterly meaningless world. Without heroism; listless indifference would claim it. Passage through such an estate would add nothing to Intelligences. And yet, beyond question, there were natures among the Intelligences of heaven that longed for such a scheme of things, so much they dreaded danger, adventure and the stress of life that comes from individual struggle and individual responsibility. "Give us ease, let us have things done for us without our concern and the pain of striving," is their cry. And a third part of the hosts of heaven Lucifer turned away from the Lord in that day, because they made this election, and they became the devil and his angels (Doc. & Cov., Sec. xxix).

[Footnote A: Book of Moses, Ch. iv:4.]

[Footnote B: The expressions here used are a paraphrase of a passage in a lecture of the late Prof. Wm. James, on "Pragmatism" (page 295), on the thought, "May not the notion of a world already saved in toto anyhow, be too saccharine to stand."]

3. The Thoughts of a Modern Philosopher:Mr. Wm. James, in his "Pragmatism," has a very wonderful passage bearing upon the whole thought here dwelt upon; and it is so pregnant with suggestion relative to our theme, so supported by philosophical thought and analysis of human nature, both strong and weak, that one marvels at the idea and thought in it which so parallels our own doctrines advanced in the Book of Moses—the doctrines above considered and given to the Church, in large part, in the very first years of her existence.[A]The following is the passage from Mr. James:

[Footnote A: For full account of the Book of Moses, see Seventy's Year Book. No. I, Lessons v and vi. It was published in full by F. D. Richards in the Pearl of Great Price, 1851, Liverpool, England.]

"Suppose that the world's Author put the case to you before creation, saying: 'I am going to make a world not certain to be saved, a world the perfection of which shall be conditional merely, the condition being that each several agent does its own "level best." I offer you the chance of taking part in such a world. Its safety, you see, is unwarranted. It is a real adventure, with real danger, yet it may win through. It is a social scheme of co-operative work genuinely to be done. Will you join the procession? Will you trust yourself and trust the other agents enough to face the risk?"Should you, in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? Would you say that, rather than be part and parcel of so fundamentally pluralistic and irrational a universe, you preferred to relapse into the slumber of nonentity from which you had been momentarily aroused by the tempter's voice?[A]

"Should you, in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? Would you say that, rather than be part and parcel of so fundamentally pluralistic and irrational a universe, you preferred to relapse into the slumber of nonentity from which you had been momentarily aroused by the tempter's voice?[A]

[Footnote A: Of course this proposition of relapsing into "nonentity" is no part of the "Mormon" scheme of thought, since the actual proposition of our revelations was made to Intelligences alike uncreated and uncreatable, and alike indestructible; so that while in the exercise of their freedom these Intelligences might decline participation in the scheme of things proposed, they could not sink back into nonentities.]

"Of course, if you are normally constituted, you would do nothing of the sort. There is a healthy-minded buoyancy in most of us which such a universe would exactly fit. We would therefore accept the offer—'Top! and schlag auf schlag!" It would be just like the world we practically live in; and loyalty to our old nurse Nature would forbid us to say no. The world proposed would seem 'rational' to us in the most living way."Most of us, I say, would therefore welcome the proposition and add our fiat to the fiat of the creator. Yet perhaps some would not; for there are morbid minds in every human collection, and to them the prospect of a universe with only a fighting chance of safety would probably make no appeal. There are moments of discouragement in us all, when we are sick of self and tired of vainly striving. Our own life breaks down, and we fall into the attitude of the prodigal son. We mistrust the chances of things. We want a universe where we can just give up, fall on our father's neck, and be absorbed into the absolute life as a drop of water melts into the river or the sea."The peace and rest, the security desiderated at such moments is security against the bewildering accidents of so much finite experience. Nirvana means safety from this everlasting round of adventures of which the world of sense consists. The Hindo and the Buddhist, for this is essentially their attitude, are simply afraid, afraid of more experience, afraid of life!"And to men of this complexion, religious monism comes with its consoling words: 'All is needed and essential—even you and your sick soul and heart. All are one with God, and with God all is well. The everlasting arms are beneath, whether in the world of finite appearance you seem to fail or to succeed.' There can be no doubt that when men are reduced to their last sick extremity, absolutism is the only saving scheme. Pluralistic moralism simply makes their teeth chatter, it refrigerates the very heart within their breast. * * *"I find myself willing to take the universe to be really dangerous and adventurous, without therefore backing out and crying, no play. I am willing to think that the prodigal son attitude, open to us as it is in many vicissitudes, is not the right and final attitude towards the whole of life. I am willing that there should be real losses and real losers, and no total preservation of all that is. I can believe in the ideal as an ultimate, not as an origin, and as an extract, not the whole. When the cup is poured off, the dregs are left behind forever, but the possibility of what is poured off is sweet enough to accept."As a matter of fact, countless human imaginations live in this moralistic and epic kind of a universe, and find its disseminated and strung along successes sufficient for their rational needs. There is a finely translated epigram in the Greek anthology which admirably expresses this state of mind, this acceptance of loss as unatoned for, even though the lost element might be one's self:

"Most of us, I say, would therefore welcome the proposition and add our fiat to the fiat of the creator. Yet perhaps some would not; for there are morbid minds in every human collection, and to them the prospect of a universe with only a fighting chance of safety would probably make no appeal. There are moments of discouragement in us all, when we are sick of self and tired of vainly striving. Our own life breaks down, and we fall into the attitude of the prodigal son. We mistrust the chances of things. We want a universe where we can just give up, fall on our father's neck, and be absorbed into the absolute life as a drop of water melts into the river or the sea.

"The peace and rest, the security desiderated at such moments is security against the bewildering accidents of so much finite experience. Nirvana means safety from this everlasting round of adventures of which the world of sense consists. The Hindo and the Buddhist, for this is essentially their attitude, are simply afraid, afraid of more experience, afraid of life!

"And to men of this complexion, religious monism comes with its consoling words: 'All is needed and essential—even you and your sick soul and heart. All are one with God, and with God all is well. The everlasting arms are beneath, whether in the world of finite appearance you seem to fail or to succeed.' There can be no doubt that when men are reduced to their last sick extremity, absolutism is the only saving scheme. Pluralistic moralism simply makes their teeth chatter, it refrigerates the very heart within their breast. * * *

"I find myself willing to take the universe to be really dangerous and adventurous, without therefore backing out and crying, no play. I am willing to think that the prodigal son attitude, open to us as it is in many vicissitudes, is not the right and final attitude towards the whole of life. I am willing that there should be real losses and real losers, and no total preservation of all that is. I can believe in the ideal as an ultimate, not as an origin, and as an extract, not the whole. When the cup is poured off, the dregs are left behind forever, but the possibility of what is poured off is sweet enough to accept.

"As a matter of fact, countless human imaginations live in this moralistic and epic kind of a universe, and find its disseminated and strung along successes sufficient for their rational needs. There is a finely translated epigram in the Greek anthology which admirably expresses this state of mind, this acceptance of loss as unatoned for, even though the lost element might be one's self:

"A shipwrecked sailor, buried on this coast,Bids you set sail.Full many a gallant bark, when we were lost,Weathered the gale."

"It is, then, perfectly possible to accept sincerely a drastic kind of a universe from which the element of 'seriousness' is not to be expelled. Whoso does so is, it seems to me, a genuine pragmatist. He is willing to live on a scheme of uncertified possibilities which he trusts; willing to pay with his own person, if need be, for the realization of the ideals which he frames."[A]

[Footnote A: "Pragmatism" (1908), Wm. James, pp. 290-297.]

4. The Startling Parallel Between the Reflections of the Philosopher and the Doctrines of the Book of Moses: Such the voice of a modern, and, without disparagement of others, I think I may venture to say, our greatest American, philosopher. In this statement, as I said in introducing it, Professor James puts the case of the proposed earth-existence of man, as set forth in the early revelations to the Church, in a way that is startling. The proposition put to Intelligences before the earth was made, in each case; an earth-life full of adventure and danger, safety not guaranteed,[A]in each case; the counter plan proposed that would guarantee safety rejected; and yet the existence of some "morbid minds" among the spirits—found "in every human collection," to whom "the prospect of a universe with only a fighting chance" made no appeal, and accordingly their rejection of it, and their rebellion. But, thank God, the Christ in that great council prevailed, as also he prevailed in the war of the Rebellion in Heaven, which followed upon that Council's decision. The Christ's spirit stood for the freedom of man in that great controversy. He stood for a serious earth-life for Intelligences, in which though there would be some losses, many losses, in fact, yet also there would be much gain and glory. Gain, however, that could not be obtained but through great strivings; the exercise of all the great virtues, of trust and patience, endurance and courage, wisdom and temperance, together with faith and hope and charity. Thank God, I say, that Jesus the Christ, in the pre-existence, stood for all those things which make earth-life worth while and existence itself endurable—for the moral freedom of man.

[Footnote A: "We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these [Intelligences] may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever" (Book of Abraham, Ch. iii:24-26).]

5. The Spirit of Lucifer:In the closing paragraph of Lesson V it is stated that two mighty principles were involved in the plan of earth-life for Intelligences. One the agency of man; the other, the honor and glory of God. The first has been considered; the second must now receive attention:

"I will redeem all mankind that one soul shall not be lost; and surely I will do it;wherefore give me thine honor." To this the Christ is said to have replied: "Father, thy will be done, and the glory be thine forever" (Book of Moses, Ch. iv:1, 2). These two propositions represent the spirit of the two characters here in contention. The one, self-seeking, vainglorious, selfish—willing that the agency of man shall be destroyed if only he may be exalted. Willing that Intelligences shall be bereft of freedom—if only he can be Lord. "And surely I will do it," self sufficiency. "Wherefore give me thine honor!" With which would go also the power of God and the glory! (See Book of Moses, Ch. iv:3.) Hence this scheme of Lucifer's contemplated not only the despoliation of man, but the dishonoring of God. Truly the ambition of Lucifer was boundless, as his selfishness was fathomless. Well might the poet make lord Wolsey say:

"I charge thee, fling away ambition;By this sin fell the angels."[A]

[Footnote A: King Henry VIII.]

6. The Christ Spirit:In contrast with Lucifer's characteristics revealed in this controversy, contemplate the plan and character of the Christ. Standing as it does in antithesis to the agency-destroying plan of Lucifer, it must be held to be agency-preserving, hence offers not salvation to all so "that one soul shall not be lost," but predicates salvation upon compliance with some conditions, on obedience, say, to God. Under this agency-preserving plan, then, the Christ said: "Father, thy will be done." Equivalent to saying, Father, let thy freedom-preserving plan obtain, and be carried into effect—"Thy will be done, and the glory be thine forever!" And it was in this spirit that the work of the atonement was wrought out in the earth-life of the Christ. "I came down from heaven," said he, "not to do my own will, but the will of him that sent me" (St. John vi:38). "I seek not mine own will, but the will of the Father which sent me" (St. John v:30). Thrice in that hour when the shadows and sorrows due to a world's sin were falling upon him, the Christ prayed, "O, my Father, if this cup may not pass away from me: except I drink it, thy will be done" (Matt. xxvi). And when the betrayer came, and with him the agents of the earthly government, and one drew the sword to resist them, the Christ chided him, and told him to put up his sword, and gave his impulsive follower to understand that his course in submitting to the world's forces was voluntary on his part. "Thinkest thou that I cannot now pray to my Father, and he shall presently give more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" (Matt. 26:53, 54.) And so "he humbled himself, and became obedient unto death, even the death of the cross" (Phil. ii:8). Such the spirit of the Christ—humble submissiveness—

"Thy will, O God, not mine be done,Adorned his mortal life."

(Scripture Reading Exercise.)

THE FALL OF MAN.

ANALYSIS.

REFERENCES.

I. The Fall and Its Relation to the Purposes of God.

Book of Moses (Pearl of Great Price), Ch. v:1-2; also Ch. vi:43-68.

II. The Nobility of Adam Manifested in the Fall.

Book of Mormon, II Nephi ii; Alma, Chs. xii, xiii and xlii.

III. The Effects of the Fall Physical and Moral.

Richards and Little's Compendium, Art. "Fall of Adam," pp. 3-5, and all their references.

Seventy's Year Book II, Lesson viii.

IV. The Relation of the Fall to Man's Life as Man.

New Witnesses for God, Vol. III, Ch. xl, pp. 180-192, 214-218; 227-230.

SPECIAL TEXT: "Adam fell that man might be; men are that they might have joy." (II Nephi ii:25.)

1. A Suggested Review:It is suggested to the student that he at this point review, either in class or by private reading, the following lessons in Seventy's Course in Theology, Second Year Book:

Lesson V.—Preparation of the Earth for the Abode of Man.

Lesson VII.—The Adamic Dispensation I.

Lesson VIII.—The Adamic Dispensation II.

Lesson IX.—The Adamic Dispensation III.

I refer the student to those lessons in order that the necessity might be avoided of entering again into detail on those subjects; for here I shall only say respecting the "fall" so much as may be necessary to keep up the continuity of the theme.

2. The "Fall" of Man as Related to the Purposes of God:From what is set forth in Part I of this treatise, it is evident that the "fall of Adam" did not surprise the purposes of God with reference to man's earth life. Nor is it thinkable that it was an accident, or that it in any way thwarted the original purposes of God in respect of man. Indeed the subject as developed up to this point brings us to the fall of man as the next step in the sequence of the purposes of God in regard to man's earth life. There must be a transition from a spirit-existence to a man-existence for those Intelligences in heaven designed for habitation on our earth. There must be brought to pass a change from heavenly conditions to earth conditions if the Intelligences designed for habitation on our earth are to have the experiences that earth life can impart; a life where evil is manifest and active; where the moral harmony is broken; where men must walk by faith, and not by sight. This transition from spirit-existence to man-existence; from a state of moral harmony to one where moral harmony is broken and evil is active is called "the fall;" and was essential to the accomplishment of God's purposes. Of its details, and its processes it becomes one to speak cautiously, for but little is revealed, and beyond what is revealed upon the subject, we have no knowledge.

3. "Adam Fell that Men Might Be:" I think it cannot be doubted when the whole story of man's fall is taken into account that in some way—however hidden it may be under allegory—his fall was closely associated with the propagation of the race. Before the fall we are told that Adam and Eve were in a state of innocence; but after the fall "The eyes of them both were opened and they knew that they were naked, and they sewed fig leaves together and made themselves aprons," and also hid from the presence of the Lord.[A]

[Footnote A: Gen. iii:7-9.]

In an incidental way Paul gives us to understand that Adam in the matter of this first transgression "was not deceived," but that the woman was.[A]It therefore follows that Adam must have sinned knowingly, and perhaps deliberately; making choice of obedience between two laws pressing upon him. With his spouse Eve, he had received a commandment from God to be fruitful, to perpetuate his race in the earth. He had also been told not to partake of a certain fruit of the Garden of Eden; but according to the story of Genesis, as also according to the assertion of Paul, Eve, who with Adam received the commandment to multiply in the earth, was deceived, and by the persuasion of Lucifer, induced to partake of the forbidden fruit. She, therefore, was in transgression, and subject to the penalty of that law, which from the scriptures, we learn included banishment from Eden, banishment from the presence of God, and also the death of the body. This meant, if Eve were permitted to stand alone in her transgression, that she must be alone also in suffering the penalty thereof. In that event she would have been separated from Adam, which necessarily would have prevented obedience to the commandment given to them conjointly, to multiply in the earth. In the presence of this situation, therefore, it is to be believed that Adam was not deceived, either by the cunning of Lucifer or the blandishments of the woman, deliberately, and with a full knowledge of his act and its consequences, and in order to carry out the purpose of God in the existence of man in the earth, he shared alike the woman's transgression and its effects, and this in order that the first great commandment he had received from God, viz—"Be fruitful and multiply and replenish the earth, and subdue it"—might not fail of fulfillment. Hence "Adam fell that men might be."

[Footnote A: "Adam was not deceived, but the woman, being deceived, was in the transgression" III Tim. ii:14.]

4. The Nobility of Adam in the Fall:The effect of this doctrine upon the ideas of men concerning the great Patriarch of our race will be revolutionary. It seems to be the fashion of those who assume to teach the Christian religion to denounce Adam in unmeasured terms; as if the fall of man had surprised, if, indeed, it did altogether thwart, the original plan of God respecting the existence of man in the earth. The creeds of the churches generally fail to consider the "fall" as part of God's purpose regarding this world, and, in its way, just as essential to the accomplishment of that purpose as the "redemption" through Jesus Christ. Certainly there would have been no occasion for Atonement and redemption had there been no fall; and hence no occasion for the display of all that wealth of grace and mercy and justice and love—all that richness of experience involved in man's earth life, and the Atonement of Jesus Christ, had there been no fall. It cannot be but that it was part of God's purpose to give man these experiences and display the above named qualities in their true relation, for the benefit and blessing and enlargement and ultimate uplifting of man; and since there would have been no occasion for displaying them but for the fall, it logically follows that the fall, no less than the Atonement and redemption, must have been part of God's original plan respecting the earth probation of man. The fall, undoubtedly, was a fact as much present to the foreknowledge of God as was the atonement, and the act which encompassed it must be regarded as more praise-worthy than blame-worthy, since it was essential to the accomplishment of the divine purpose. Yet, as I say, those who assume to teach the Christian religion roundly denounce Adam for his transgression[A]and especially for the recital of the circumstances of his fall, "The woman thou gavest to be with me, she gave me of the tree, and I did eat." In which they seem to find an attempt to shift responsibility for the fall upon woman instead of a plain statement of fact. The truth is, that nothing could be more courageous, sympathetic, or nobly honorable than the course of our world's great Patriarch in his relations to his wife Eve and the fall. The woman by deception of Lucifer is led into transgression, and stands under the penalty of a broken law. Banishment from the presence of God; banishment from Eden and the presence of her husband, if he partakes not with her in the transgression; dissolution of spirit and body—physical death—all await her, and her alone! Thereupon the man, not deceived, but knowingly (as we are assured by Paul), also transgressed. Why? In one aspect of the case in order that he might share the woman's banishment from the dear presence of God, and with her to die—than which no higher proof of love could be given—no nobler act of chivalry performed. But primarily he transgressed that "Man might be." He transgressed a less important law that he might comply with one more important, if one may so speak of any of God's laws.

[Footnote A: See Seventy's Year Book No. II, Lesson VIII.]

5. The Purpose and Effect of the Fall:Adam transgressed, or fell, "that man might be," as the Book of Mormon states it.[D]That is to say, that man might "be" (i. e., exist), in earth life; and not only "be" but "be" as man; an eternal Intelligence begotten a spirit in the heavenly kingdom, and now on earth taking on through painful process and at much hazard eternal elements of matter as a covering, a body, that there might be a fullness of joy, and power, and without which union of spirit and element there could be no fullness of joy or power (Doc. & Cov. Sec. 93).

Also Adam fell that man might "be" in the environment of earthlife; in the midst of broken harmonies, where good and evil are seen in conflict; in a life of adventure and danger; in a life where real losses may have to be sustained; and sorrows as well as joys are realities; where death as well as life is encountered; and where spiritual deaths may be as endless, as spiritual lives may be eternal. To bring to pass these conditions essential to man's earth-experiences, on which is to be builded his future progress, the "fall" must be; which is only another way of saying that the transition from heaven conditions to earth must be made. In no way else could this earth department of God's great university for Intelligences be established. May it not, however, from some points of view be regarded as a misnomer, this "fall?" Certainly it is but an incident in the process of rising to greater heights. It is but the crouch for the spring; the steps backward in order to gain momentum for the rush forward; a descending below all things only that there might be a rising above all things. Such the benefits to arise from the fall; at least to some, and doubtless to the benefit ultimately, of most of the Intelligences that participate in earth-life, though there will be real losses in the adventure.[B]The fall is to eventuate in the advantage of God's children, then, in the main. Adam did not sin because deceived by another. He did not sin maliciously, or with evil intent; or to gratify an inclination to rebellion against God, or to thwart the Divine purposes, or to manifest his own pride. Had his act of sin involved the taking of life rather than eating a forbidden fruit, it would be regarded as a "sacrifice" rather than as a "murder." This is to show the nature of Adam's transgression. It was a transgression of the law—"for sin is the transgression of the law"—that conditions deemed necessary to the progress of eternal Intelligences might obtain. But Adam did sin. He did break the law, which is sin, and violation of law involves the violator in its penalties, as surely as effect follows cause. Upon this principle depends the dignity and majesty of law. Take this fact away from moral government and your moral laws become mere nullities. Therefore, notwithstanding Adam fell that men might be, and that in his transgression there was at bottom a really exalted motive—a motive that contemplated nothing less than bringing to pass the highly necessary purposes of God with respect to man's existence in the earth—yet his transgression of law was real; he did brave the conditions that would be brought into existence by his sin; it was followed by certain moral effects in the nature of men and in the world. The harmony of things was broken; discord ruled; changed relations between God and men took place; moral and intellectual darkness, sin and death—death, the wages of sin—stalked through the world, and made necessary the Atonement for man, and his redemption.

[Footnote A: Elsewhere of this Book of Mormon passage I have said: In the second book of Nephi, chapter ii, occurs the following direct, explicit statement:Adam fell that men might be; and men are that they might have joy.

This sentence is the summing up of a somewhat lengthy discussion on the Atonement, by the Prophet Lehi. It is a most excellent and important generalization, and is worthy to be classed with the great generalizations of the Jewish scriptures, such for instance as that in the closing chapter of Ecclesiastes, "Fear God and keep his commandments, for this is the whole duty of man;" Paul's famous generalization: "As in Adam all die, even so in Christ shall all be made alive;" or the Apostle James' summing up of religion: "Pure religion and undefiled before God and the Father, is this: To visit the fatherless and widows in their affliction, and to kep one's self unspotted from the world." Or the Messiah's great summing up of the whole law and gospel: "Thou shalt love the Lord thy God, with all they heart, and with all thy soul, and with all thy mind. This is the first and great commandment, and the second is like unto it, Thou shalt love thy neighbor as thy self. On these two commandments hang all the law and all the prophets." I care not whether you regard the literary excellence of this Book of Mormon generalization or the importance of the great truths which it announces, I repeat it, it is worthy in every way to stand with the great generalizations quoted above.]

[Footnote B: A question presses on the optimists, * * * Are the rebellious and the sinful not also on the up grade? Ultimately and in the last resort will not they, too, put themselves in time with the harmony of existence? Who is to say? Time is infinite, Eternity is before us as well as behind us, and the end is not yet. There is no "ultimately" in the matter, for there is no end; There is room for an eternity of rebellion and degradation and misery as well as of hope and love" ("Science and Immortality," Sir Oliver Lodge, p. 291)—and hence, doubtless, real losses to be sustained.]

(Scripture Reading Exercise.)

THE FALL OF MAN.—(Continued.)

ANALYSIS.

REFERENCES.

V. The Importance of Life—Be Fruitful and Replenish the Earth.

Same references as in Lesson VII.

VI. The Fall Beneficent.

VII. The Book of Mormon View of the Fall.—Necessary to the Purposes of God.

VIII. Summary of the Subjects of Lessons VII and VIII.

SPECIAL TEXT: "And now behold, if Adam had not transgressed, he would not have fallen; but he would have remained in the garden of Eden. And all things which were created must have remained in the same state which they were [in], after they were created; and they must have remained for ever, and had no end. And they would have had no children; wherefore, they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of Him who knoweth all things."

1. Be Fruitful.—Importance of Life:The purpose of God in the earth-life of man already has been considered (Lesson IV, Subdivision 4), and it was found to bring to pass the immortality and eternal life of man as man; and to bring to him an increase of joy, by enlargement of capacity to enjoy; by adding upon him new powers of self expression; by adding an earth-body to a heavenly born spirit; "for man is spirit:" but "spirit" in order to receive "a fullness of joy" must be inseparably connected with element (Doc. & Cov. Sec. xciii:32-35, also note 2, Year Book II, Lesson II); hence the earth life of Intelligences; hence the advent of Adam and his wife Eve upon our earth; hence the commandment "Be fruitful;" hence the importance of man obtaining his body (Lesson II, note 2); hence the resurrection from the dead, which brings to pass the eternal union of spirit and body (element), to be sanctified as a "soul;" for the "spirit and the body is the soul of man" (Doc. & Cov., Sec. xxxviii:15). These principles enlarge the view of the importance of the earth-life of man, and give the idea of sanctity to the commandment, "Be fruitful." Undoubtedly the most important thing in life is life itself, since there flows from life all other things—experiences, joys, sorrows, sympathies, achievements, righteousness, honor, power—it is the root, the base of all. To protect and preserve life, whence spring all things else, God has issued his decree. "Thou shalt not kill"—the Everlasting's cannon, fixed alike against self-slaughter and the killing of others; and on the crime of murder is placed the heaviest of all penalties—"whoso sheddeth man's blood, by man shall his blood be shed" (Gen. ix:6); "No murderer hath eternal abiding in him" (I John iii:15).

And on the other hand, for the promotion of life, what encouragement has God not given? First, this commandment, "Be fruitful and multiply and replenish (refill) the earth;" second, in making sex desire and love of offspring the strongest of passions, refining both, however, by the sentiment of love, and confining by his law the exercise of these life-functions to the limits of wedlock relations. "Lo, children are an heritage of the Lord; and the fruit of the womb is his reward. As arrows are in the hand of a mighty man; so are children of the youth. Happy is the man that hath his quiver full of them; they shall not be ashamed, but they shall speak with the enemies in the gate" (Psalms 127:3-5). And when the Lord would give his highest blessing to Abraham, his friend, for his supreme act of obedience, he could but say: "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice" (Genesis, xxii:17-18). And to Jacob the Lord also said: "Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people" (Gen. xlviii:4).

2. Nature's Testimony to the Value of Life:In nature, too, this law of life is written, until our philosophers who treat on life in its various forms, declare that the very "object of nature is function"—i. e., life, (Lester F. Ward, Outlines of Sociology, 1904, Ch. V). So superabundant is the fertility of all forms of life, animal and vegetable, that if it were not limited by destructive agencies the earth would soon be overwhelmed. "Every being," says Mr. Darwin, "which during its natural life time produces several eggs or seeds, must suffer destruction during some period of its life, and during some season or occasional year, otherwise, on the principle of geometrical increase, its numbers would quickly become so inordinately great that no country could support the product. * * * There is no exception to the rule that every organic being naturally increases at so high a rate, that, if not destroyed, the earth would soon be covered by the progeny of a single pair. Even slow-breeding man has doubled in twenty-five years, and at this rate, in less than a thousand years, there would literally not be standing room for his progeny. * * * In a state of nature almost every full-grown plant annually produces seed, and amongst animals there are very few which do not annually pair. Hence we may confidently assert, that all plants and animals are tending to increase at a geometrical ratio,—that all would rapidly stock every station in which they could any how exist—and that this geometrical tendency to increase must be checked by destruction at some period of life" ("The Origin of Species," p. 50, 51, 52).

What is the significance of this rich endowment with the power of reproduction in all forms of life, animal and vegetable, until it assumes the appearance of actual redundancy? Is it not nature's testimony to the fact of the desirability of life? And hence she has equipped the various species with power to perpetuate life, notwithstanding the destructive forces with which life in its great variety of forms has to contend. Is life—especially human life—worth living? Undoubtedly, since nature has so abundantly provided the means for its perpetuation, and God has given the commandment, "Be fruitful and replenish the earth."

3. "The Fall" Regarded as Beneficent by Adam and Eve:Much that is remarked in the foregoing paragraphs of this lesson on the nature of the fall finds its warrant in the Book of Moses, (Pearl of Great Price) and in the Book of Mormon, in what is said of Adam and Eve, and what is said by them when the fact of the Atonement was expounded to them; for one of the effects the fall seems to have had upon Adam and his spouse—the effect of transition from heaven conditions to earth conditions—was to veil their knowledge, to some extent, as to pre-earth life conditions and purposes of God;[A]hence they lost their knowledge apparently of the earth-life scheme of things, and had to be instructed anew as to the plan of "eternal life, which God, that cannot lie, promised before the world began."[B]And after Adam had been re-instated in a knowledge of the things of God, and made to understand that notwithstanding he had fallen yet could he be redeemed, "and all mankind, even as many as will"—"In that day Adam blessed God and was filled, and began to prophesy concerning all the families of the earth: Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God. And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient. And Adam and Eve blessed the name of God, and they made all things known unto their sons and their daughters."[C]

[Footnote A: It will be observed that in speaking of Adam and Eve and their part in the affairs of our earth and the beginning of the human race upon it. I am passing by the evident allegory of Genesis as to the earth origin of Adam and Eve. Our doctrine regard these first parents of the human race as simply coming from another sphere upon a mission to this earth to perform the work assigned them in peopling the earth as prepared for them at their advent. The account in Genesis of man's earth origin, of his being made of the dust of the earth, and woman manufactured from man's rib gives in allegory the process of the generation of human life. But human life is but a continuation of pre-earth existing life which has no beginning and which will have no end, being of the eternal things. So that in the system of philosophic thought that is born of the revelations in which the New Dispensation of the gospel has its origin, man was not moulded from the earth as a brick nor woman manufactured from a rib; but, as well stated by Elder Parley P. Pratt, the earth having been prepared and made ready for the human race, "A royal planter now descends from yonder world of older date, and bearing in his hand the choice seeds of the older Paradise, he plants them in the virgin soil of our new born earth. They grow and flourish there, and, bearing seed, replant themselves, and thus clothed the naked earth with scenes of beauty, and-the air with fragrant incense. Ripening fruits and herbs at length abound. When lo! from yonder world is transferred every species of animal life. Male and female, they come, with blessings on their heads, and a voice is heard again, "Be fruitful and multiply." Earth, its mineral, vegetable and animal wealth, its Paradise prepared, down comes from yonder world on high a son of God, with his beloved spouse. And thus a colony from heaven * * * is transplanted on our soil. The blessings of their Father are upon them, and the first great law of heaven and earth is again repeated, "Be fruitful and multiply." Hence, the nations which have swarmed our earth." "Key to Theology," Ch. vi.]

[Footnote B: Titus i:2. Also Book of Moses, Ch. v:1-12. For a fuller consideration of the facts of the text see Seventy's Year Book II, Lesson XI. Notes 5 and 6.]

[Footnote C: Book of Moses (Pearl of Great Price) Ch. v. 10-12.]

4. Book of Mormon View of the Fall—Necessary to the Purposes of God:After a most remarkable process of reasoning upon the fact of opposite existences, good and evil, sin and righteousness, and reaching the conclusion that there "must needs be an opposition in all things," the Nephite prophet applies his principles to the fall of Adam in the following passage:

"To bring about his [God's] eternal purposes in the end of man, after he had created our first parents. * * * It must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter; wherefore, the Lord God gave unto man that he should act for himself. Wherefore man could not act for himself, save it should be that he was enticed by the one or the other. And I, Lehi, according to the things which I have read, must needs suppose, that an angel of God, according to that which is written, had fallen from heaven; wherefore he became a devil, having sought that which was evil before God, and because he had fallen from heaven, and had become miserable for ever he said unto Eve, yea, even that old serpent, who is the devil, who is the father of all lies, wherefore he said, Partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil. And after Adam and Eve had partaken of the forbidden fruit, they were driven out of the garden of Eden, to till the earth. And they have brought forth children; yea, even the family of all the earth. And the days of the children of men were prolonged, according to the will of God, that they might repent while in the flesh: wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of men. For he gave commandment that all men must repent; for he showed unto all men that they were lost, because of the transgression of their parents. And now, behold, if Adam had not transgressed, he would not have fallen; but he would have remained in the garden of Eden. And all things which were created, must have remained in the same state in which they were, after they were created; and they must have remained forever, and had no end.And they would have had no children; wherefore they would have remained in a state of innocence,having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of him who knoweth all things. Adam fell that men might be; and men are that they might have joy."[A]

[Footnote A: II Nephi ii:15-25. For a treatise on "Opposite Existences," see "New Witnesses for God," Vol. III, pp. 219-227.]

5. Summary of Views of the Fall:I shall depend on the two foregoing passages, to sustain, in large measure, the views of this lesson, viz., that the fall of Adam was not an accident; that it did not surprise the purposes of God with reference to man's earth-life, much less thwart them; that the fall was as much embraced in the sovereign purposes of God with reference to the earth-life of man as was the Atonement; that without the first the second could not be; that the transition from heaven conditions to earth conditions, the fall, in some way was connected with the propagation of the earth-life of man: "Were it not for our transgression we never should have had seed" is the declaration of Eve, allowed to stand in the Book of Moses as an undoubted truth. But for the transgression of Adam, as the Prophet Lehi tells us, in the above passage, "all things which were created, must have remained in the same state which they were [in] after they were created; and they must have remained forever and had no end.And they[Adam and Eve]would have had no children: Wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin." But Adam made the necessary transition from a state of mere innocence, he fell that man might be, and that the experiences of earth-life might follow, and eventuate in something better and greater than mere innocence,viz., in virtue; which is goodness, and strength, acquired by conquest of evil.[A]

[Footnote A: See Seventy's Year Book No. II, Part II, Lesson IX, p. 50. On this distinction between mere innocence and virtue, Professor Joseph Le Conte of the University of California says: "It will, I think, be admitted by all that innocence and virtue are two very different things. Innocence is a pre-established, virtue a self-established, harmony of spiritual activities. The course of human development, whether individual or racial, is from innocence through more or less discord and conflict to virtue. And virtue completed, regarded as a condition, is holiness, as an activity, it is spiritual freedom. Not happiness nor innocence but virtue is the goal of humanity. Happiness will surely come in the train of virtue, but if we seek primarily happiness we miss both. Two things must be borne steadily in mind; virtue is the goal of humanity; virtue can not be given, it must be self-acquired. * * * Why could not man have been made a perfectly pure, innocent, happy being, unplagued by evil and incapable of sin? I answer: The thing is impossible even to Omnipotence, because it is a contradiction in terms. Such a being would also be incapable of virtue, would not be a moral being at all, would not in fact be man. We can not even conceive of a moral being without freedom to choose. We can not even conceive of virtue without successful conflict with solicitations to debasement. But these solicitations are so strong and so often overcome us, that we are prone to regard the solicitations themselves as essential evil, instead of our weak surrender to them." (Evolution and Its Relation to Religious Thought—1902—pp. 372-3.)]

(Scripture Reading Exercise.)

THE DOCTRINE OF THE ATONEMENT IN ANCIENT TIMES—THE OLD TESTAMENT.

ANALYSIS.

REFERENCES.

I. The First Promise of an Atonement.

Genesis iii; Book of Moses (P. of G. P.), Chs. v and vi.

II. Adam's Sacrifices and the Atonement.

Hebrews Chs. ix and x. Dr. William Smith's Old Testament History, Chs. ii and Appendix to Book III, Sec. iv—"Sacrifices and Oblations."

III. The Mosaic Sacrifices:

1. The Sin Offering.

2. The Day of Atonement.

Smith's Bible Dictionary (Hackett Edition), Vol. IV, Art. "Sacrifices." Also Kitto's Biblical Literature, Art. "Sacrifices."

IV. The Christian Fathers on the Significance of Ancient Sacrifices.

Mediation and Atonement (Pres. John Taylor), Ch. xvi.

SPECIAL TEXT: "When Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover, he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood and without shedding of blood is no remission." (Heb. ix:19-22.)

1. The Idea of an Atonement of Ancient Origin:From the earliest times the fact of an Atonement for man is foreshadowed. "The serpent beguiled me, and I did eat," said Eve, to the Lord. "And the Lord God said unto the serpent * * * I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."[A]

[Footnote A: Gen. iii:13, 15.]

In this passage Christians with justice have always seen the proclamation of the good tidings of the final victory over sin. "It is in Christ that the seed of the woman crushes the serpent."[A]

[Footnote A: Dummelow's Commentary on Gen. iii.]

2. Atonement Foreshadowed in Ancient Sacrifices:The Atonement is also foreshadowed in the sacrifices of burnt offerings of Adam, his son Abel and the early Bible patriarchs. So meagre is the Bible account of the origin of sacrifices that some have doubted if they bore any relation to the sacrifice to be offered by the Christ, or were at all of divine origin.[A]Our scripture, however, the Book, of Moses, sets the matter at rest for Latter-day Saints; for there it is written:

[Footnote A: "In tracing the history of sacrifice, from its first beginning to its perfect development in the Mosaic ritual, we are at once met by the long-disputed question, as to the origin of sacrifice; whether it arose from a natural instinct of man, sanctioned and guided by God, or whether it was the subject of some distinct primeval revelation. * * * The great difficulty in the theory which refers it to a distinct command of God, is the total silence of Holy Scriptures—a silence the more remarkable, when contrasted with the distinct reference made in Gen. ii to the origin of the Sabbath. Sacrifice, when first mentioned, in the case of Cain and Abel, is referred to as a thing of course; it is said to have been 'brought' by men; there is no hint of any command given by God. This consideration, the strength of which no ingenuity has been able to impair, although it does not actually disprove the formal revelation of sacrifice; yet at least forbids the assertion of it, as of a positive and important doctrine." (Smith's "Bible Dictionary"—Hackett ed.—Art. "Sacrifice," Vol. IV, p. 2770).

Was sacrifice in its origin "a human invention or a divine institution; and whether any of the sacrifices before the law, or under the law, were sacrifices of expiation. Eminent and numerous are the authorities on both sides of these questions; but the balance of theological opinion preponderated greatly for the affirmative in each of them. On the lower point, however, (viz., were the sacrifices sacrifices of expiation) most of those who deny that there was an expiatory sacrifice before the law, admit its existence under the law; and on the first, those who hold that sacrifice was of divine origin, but became much corrupted, and was restored by the Mosaic law, do not in substance differ much from those who hold it to have been a human invention, formally recognized, and remodelled by the law of Moses." Kitto's "Cyclopedia of Biblical Literature," Art. "Sacrifices." The difficulty and doubt in respect of both questions presented by these authorities is overcome by the passage which follows in the text from the Book of Moses.]

"And Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them, and they saw him not; for they were shut out from his presence. And he gave unto them commandments, that they should worship the Lord their God, and should offer the firstlings of their flocks, for an offering unto the Lord.[A]And Adam was obedient unto the commandments of the Lord. And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him, I know not, save the Lord commanded me. And then the angel spake saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forevermore. And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the only begotten of the Father from the beginning, henceforth and forever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will."

[Footnote A: This doubtless gives the ground of explanation for the acceptance of Abel's offering for a sacrifice, the firstlings of his flock; and the rejection of Cain's offering, the fruits of the ground (Gen. iv:3-7). The one was brought in compliance with the appointment of God, the other was not of divine appointment, but was an unwarranted deviation from the commandment, hence, "the Lord had respect unto Abel and his offering," but not unto Cain's. In Kitto's article on "Sacrifices" there is another very great reason urged as to why Abel's sacrifice was acceptable and why Cain's was not. It is reasonable, and in harmony with the importance of the whole doctrine of the Atonement, and I have nowhere else found the idea so well expressed. "It amounts then to this—that Cain, by bringing an eucharistic (expressing thanks merely) offering, when his brother brought one which was expiatory, denied virtually that his sins deserved death, or that he needed the blood of Atonement. Some go further, and allege that in the text itself, God actually commanded Cain to offer a piacular [expiatory, atoning] sacrifice. The argument does not require this additional circumstance; but it is certainly strengthened by it. When Cain became angry that Abel's offering was regarded with divine complacency, and his own refused, God said to him, 'Why art thou wroth; and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door.' Now the word 'chattah,' translated 'sin' denotes in the law a 'sin-offering' and the word translated 'lieth' is usually applied to the recumbency of the beast. It is therefore proposed to translate the clause, 'sin-offering coucheth at the door; which by paraphrase would mean, 'an animal fit for a sin-offering is here, couching at the door, which thou mayest offer in sacrifice, and thereby render to me an offering as acceptable as that which Abel has presented." (Kitto's "Bible Literature," Art. "Sacrifice.")]

This clearly establishes the divine origin of sacrifices among the antediluvian patriarchs; and, indeed, of all antiquity;[A]and also the fact, that they but foreshadowed the great sacrifice to be made in due time by the Son of God himself. Doctor Wm. Smith, the author of the "Old Testament History," says:

[Footnote A: A strong moral argument in favor of the divine institution of sacrifice, somewhat feebly put by Hallet (Comment, on Heb. xi:4, cited by Magee, "On the Atonement"), has been reproduced with increased force by Faber ("Prim. Sacrifice," p. 183). It amounts to this:

"Sacrifice, when uncommanded by God, is a mere act of gratuitous superstition. Whence, on the principle of St. Paul's reprobation of what he denominates will-worship, it is neither acceptable nor pleasing to God.

"But sacrifice, during the patriarchal ages, was accepted by God, and was plainly honored with his approbation.

"Therefore sacrifice, during the patriarchal age, could not have been an act of superstition uncommanded by God.

"If, then, such was the character of primitive sacrifice; that is to say, if primitive sacrifice was uncommanded by God,—it must, in that case indubitably have been a divine, and not a human institution." (Kitto's "Cyclopedia Biblical Knowledge," Vol. II, Art. "Sacrifice.")]

"The curse upon the serpent and promise to the woman point clearly to a Redeemer, who should be born of a woman, and by his own suffering, should destroy the power of the devil; and here we have the first prophecy of the Messiah. * * * There can be no reasonable doubt that the sacrifice of living animals was now instituted as a prophetic figure of the great sacrifice which should fulfill this promise. Animals must have been slain to provide the skins that clothed Adam and Eve; and wherefore slain, except in sacrifice? This might not seem conclusive in itself; but the whole reason for sacrifice began to exist now; its use is taken for granted in the next chapter (Gen. iv); and it continues throughout the patriarchal age without the record of any other beginning. Thus early, then, man learned that, "without shedding of blood, there is no remission of sin;" that his own forfeited life was redeemed, and to be restored by the sacrifice of the coming "seed of the woman;" and that he was placed by God under a new dispensation of mercy. Nay, even his punishment was a mercy; for his suffering was a discipline to train him in submission to God's will. The repentance of our first parents is nowhere expressly stated; but it is implied here and in the subsequent narrative."[A]

[Footnote A: We must not omit to notice the traces of these truths, which are found among many nations. The Greek legend of Pandora traces the entrance of evil to a woman; the Buddhist and Chinese traditions refer the beginning of sin to eating forbidden fruit and desiring forbidden knowledge; and most systems of mythology make the serpent a type of the power of evil, and a divine personage his destroyer. Delitzch well says, "The story of the Fall, like that of the Creation, has wandered over the world. Heathen nations have transplanted and mixed it up with their geography, their history, their mythology, although it has never so completely changed form, and color, and spirit, that you can not recognize it. Here, however, in the Law, it preserves the character of a universal, human, world-wide fact; and the groans of Creation, the Redemption that is in Christ Jesus, and the heart of every man, conspire in their testimony to the most literal truth of the narrative." The recollection of the tree of life is preserved in the sacred tree of the Assyrians and Hindoos, and in the other Eastern systems of mythology ("Old Testament History"—Wm. Smith—p. 29.)]

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